---
title: "沙彌律儀要略增註 · 八曰不坐高廣大牀"
description: "沙彌律儀要略增註由清代高僧弘贊律師註解。該書以明末蓮池大師輯錄的《沙彌律儀要略》為基礎進行深入註釋闡發。內容涵蓋沙彌應持的十戒二十四威儀等行持規範，並詳細解釋其制戒緣起與實踐細則。本書是漢傳佛教僧伽教育的重要律學典籍，系統總結了沙彌行為準則，為新出家者提供了權威的修行指南，在佛教戒律傳承中具有不可替代的地位，至今仍是寺院培養僧才的核心教材。"
url: "https://rushiwowen.co/en/r/cmcx097y308ojjl04ywkcr6zh"
---

### △八曰不坐高廣大牀

> Eighth: Not Sitting on High, Wide, or Grand Beds

身離觸塵。故曰不坐。量越聖制。故曰高廣。

> The body is free from the touch of worldly dust, so it is said: "do not sit." It surpasses the measure of the holy precepts, so it is said: "high and wide."

解曰。佛制繩牀。高不過如來八指。過此即犯。

> The commentary explains: The Buddha established the rule that the height of a rope bed should not exceed eight finger-widths of the Tathagata. Anything higher than this constitutes a transgression.

如來是佛十號之首。謂佛乘如實道來成正覺。故名如來。如來金身丈六。一指濶二寸。八指當周尺一尺六寸。越斯量者。故曰過此。阿含經云。足長尺六非高。濶四尺非廣。長八尺非大。復有八種牀。一金。二銀。三牙。四角。五如來。六緣覺。七羅漢。八師僧。前四約物辯貴。體不合坐。後四約人辯大。縱令地鋪。擬於尊人。亦不合坐。言繩牀者。或以草麻藤等織成。脚有曲直。若繩若木。過量皆犯。

> The title "Tathagata" is the foremost among the ten epithets of a Buddha. It means that the Buddha arrived at perfect enlightenment by following the true path, hence the name "Thus Come One." The golden body of the Tathagata is sixteen feet tall, with each finger measuring two inches in width. Eight fingers equal one foot and six inches in the Zhou dynasty's measurement. Anything exceeding this measurement is considered excessive. The Agama Sutra states: "Feet one foot six inches long are not considered tall; four feet wide is not considered broad; eight feet long is not considered large." There are also eight types of beds: first, gold; second, silver; third, ivory; fourth, horn; fifth, Tathagata; sixth, Pratyekabuddha; seventh, Arhat; eighth, monastic teacher. The first four are distinguished by their material value and are not suitable for sitting on. The latter four are distinguished by the greatness of the individuals, and even if laid on the ground to honor a revered person, they are still not suitable for sitting on. As for rope beds, they may be woven from grass, hemp, or vines, with legs that are either curved or straight. Whether made of rope or wood, exceeding the prescribed measurements constitutes a violation.

乃至漆彩雕刻。及紗絹帳褥之類。亦不宜用。

> Even decorations like lacquer, paint, carvings, or items made of gauze, silk, or bedding should not be used.

大律云。牀有二種。一高。二下。卑牀曰下。麁弊亦名下。高大名高。妙好亦名高。妙好即漆彩雕刻金銀牙角等。如是之牀。及紗羅絹帳。上妙氈褥。皆非出世道人之宜。乃王臣俗士所貴。違佛明制。自敗己德。故曰不宜用也。類者。餘一切貴價被席等是也。

> The Great Vinaya states: "Beds are of two kinds: high and low. A low bed is called 'low'; one that is coarse and worn is also called 'low.' A tall bed is called 'high'; one that is elegant and fine is also called 'high.' 'Elegant and fine' refers to beds lacquered, painted, carved, or inlaid with gold, silver, ivory, horn, and the like. Such beds, along with gauze, silk, or satin canopies, and fine, luxurious mattresses and cushions, are not suitable for those who follow the path beyond the world. They are valued only by kings, ministers, and worldly people. To use them violates the Buddha's clear precepts and damages one's own virtue. Therefore, it is said they should not be used." The term "and the like" refers to all other expensive quilts, mats, and similar items.

古人用草為座。宿於樹下。今有牀榻。亦既勝矣。何更高廣。縱恣幻軀。

> The ancients made their bed from grass and slept beneath the trees. Now we have beds and couches, which are already far more comfortable. Why then seek ever higher and wider ones, indulging this illusory body?

牀狹而長者曰榻。古人者。古德高僧也。或住深山。或依樹下。以草為座。起則經行。坐即禪思。今居廣廈密屋。宿於高牀長榻。可謂勝彼樹下草座多矣。何用更復高廣。縱恣幻軀。失沙門之高範。違佛祖之垂言。東林混融禪師。示眾曰。避萬乘尊榮。受六年饑凍。不離草座。成等正覺。度無量眾。此黃面老爺出家樣子。後輩忘本。反為口體。如佛言曰。為沙門者。去世資財。乞食取足。日中一食。樹下一宿。慎不再矣。故唐通慧禪師入太白山。不賷糧食。取給草果。渴則飲水。息則依樹。經於五年。因以木打塊。塊破形消。廓然大悟。敬雲法師入泰山。結草為衣。拾果為食。行法華三昧。感普賢現身證明。如斯高德非一。備載傳燈高僧傳中。自當尋閱。言幻軀者。地水火風。四大假合成身。虗妄不實。猶如夢幻。愚夫不了。執之為實。是以恣情縱欲。增長漏業。長淪三有矣。

> A narrow and long bed is called a couch. The ancients refer to the virtuous monks and eminent monks of old. Some dwelled in deep mountains, others rested under trees, using grass as their seat. When they rose, they practiced walking meditation; when they sat, they entered deep contemplation. Today, we reside in spacious halls and enclosed rooms, sleeping on high beds and long couches. This can be said to be far superior to the grass seats under the trees of old. Why then do we seek even greater height and comfort, indulging this illusory body, losing the noble example of a monastic, and going against the teachings handed down by the Buddhas and patriarchs? Master Donglin Hunrong once addressed the assembly, saying: "He renounced the honor of an emperor's throne, endured six years of hunger and cold, never leaving his grass seat, and attained perfect enlightenment, liberating countless beings. This is the example set by the golden-faced sage when he left home. Later generations have forgotten their roots, instead indulging their mouths and bodies." As the Buddha said: "For those who have left home, they should abandon worldly possessions, beg for just enough food, eat one meal a day, and sleep under a tree for a single night, being careful not to repeat it." Thus, Master Tang Tonghui entered Mount Taibai without carrying any provisions, sustaining himself on wild fruits and herbs. When thirsty, he drank water; when resting, he leaned against a tree. After five years, while striking a clod of earth with a stick, the clod broke and its form vanished—in that moment, he experienced a great awakening. Master Jingyun entered Mount Tai, weaving grass into clothing and gathering wild fruits for food. While practicing the Lotus Samadhi, he was blessed with a vision of Samantabhadra Bodhisattva, who appeared to confirm his realization. Such lofty virtues are not rare; they are fully recorded in the Transmission of the Lamp and the Biographies of Eminent Monks. One should seek them out and read them. As for the "illusory body," it is a temporary combination of the four elements—earth, water, fire, and wind—false and unreal, like a dream or an illusion. Ignorant people, failing to understand this, cling to it as real. Thus, they indulge their desires, increase their karmic afflictions, and sink long into the three realms of existence.

脇尊者。一生脇不著席。

> Venerable Elder Xie. Throughout his entire life, he never allowed his ribs to touch the mat.

尊者中天竺人。本名難生。由在母胎六十年始生。因以為名。出家年晚。得遇九祖伏䭾尊者。執侍左右。未甞睡眠。日則披閱三藏。夜則坐禪。因其脇不至席。故世稱曰脇尊者。即第十祖。或云九祖。

高峰妙禪師。三年立願不沾牀󱊧。

元高峰妙禪師。縛柴為龕。冬夏一衲。搗松和糜為食。後住天目山西巖。築一小室。榜曰死關。其巖非梯莫登。而去梯斷緣。雖弟子罕得瞻視。故內無牀󱊧。外絕給侍。不澡身。不薙髮。截󴇿為鐺。併日一食。三年晏如也。今時出家。戒德未具。心地未明。安享無虞。可不自愧煞乎。傚不薙髮。自號頭陀。寧不大謬哉。

悟達受沉香之座。尚損福而招報。

唐知玄法師。俗姓陳。三學洞貫。名冠一時。異跡尤多。故世號為陳菩薩。五歲即便能詩。十四講涅槃經。李商隱贈詩云。十四沙彌能講經。似師年紀秪擕瓶。沙彌說法沙門聽。不在年高在性靈。懿宗賜沉香寶座。高二丈餘。僖宗賜號曰悟達國師。二帝供養。隆厚非常。後忽定中見菩薩降手摩玄頂。演深妙法。而安慰之。言訖即隱。俄見一珠入玄在股。隆起痛甚。上有晁錯二字。遂成人面瘡。而玄前身是漢袁盎。奏斬錯腰於東市。玄十世為高僧。錯求報不得。因過受人主寵遇。一念名利心起。於德有損。故能害之。後詣西蜀遇。迦諾迦尊者。洗以三昧水即愈。詳如本傳。

噫。可不戒歟。

此牀座帳褥。乃四聖種中之一。名臥具知足聖種。於此知足。則能進修道業。證三菩提。故名聖種。若不知足。則道果無分。聖種失矣。如悟達國師。見解超時。行位未測。由不知足。一念心起。德損禍至。我輩何人。不以為後戒哉。